Page:Illustrations of the history of medieval thought and learning.djvu/230

212 hierarchical party, and need not be further discussed; especially since Aquinas places by its side another check upon misrule the more interesting because of its approximation to modern ways of thought.

This second limitation upon royal power is that of the popular will. But let it be understood from the outset that the philosopher has no dream of looking to the capricious action of individual patriots as the instrument for setting things right; such is not his idea of maintaining order. Tyrannicide in the common sense he altogether repudiates. It is more seemly, he says, to proceed to the overthrow of tyrants not according to the personal presumption of one, but on public authority. If the community has the right of electing its prince, it has also the right of deposing him; no oath of fealty, even though sworn in perpetuity, can stand in its way. If the prince be himself subject to a superior power, let the people invoke his aid; but if there be no earthly authority to appeal to, they can only trust to God and to patience. Aquinas therefore allows no redress for misgovernment unless the redress sought be in conformity with law; he tempers the freedom of Old Testament examples by the rule of the New, Be subject to your masters with all fear; not only to the good and gentle, but also to the froward. Yet he is so little satisfied with this conclusion that, while he the advantage of hereditary monarchy in special circumstances, he strongly commends the elective form as a general rule, evidently because each new election gives an opportunity for placing restraints upon the royal power. Besides, as has appeared, an elected sovereign is legally subvertible. But Aquinas has no scheme to propound as to how the royal power is to be limited: we are indeed told to contrive such a method of government as to leave the ruler no opportunity for violent measures; but our philosopher gives no hint about the best means of arranging this, and insists mainly on the necessity for the community to choose their ruler wisely at the outset. The prince, too, he explains, will find it